true heaven and earth shall perish and wax old as doth a garment and as a vesture thou shalt fold them vp and they shall be changed but thou art the same and thy yeeres shall not faile Psal 102.27 Heb. 1.12 Thou sweet Iesus art a Priest for euer and a Prince for euer And surely God would haue Dauids earthly kingdom to determine in Iehoiachim and Zedechia that his people might g Hoc admonet vox intellectus in titulo posita Bellar. argum huius Psalmi vnderstand the holy couenant made with Dauid of Christ and that they might pray Lord where are thy old louing kindnesses which thou swarest vnto Dauid in thy truth See S. August de ciuit dei lib. 17. cap. 9.10.11.12.13 Now the Prophet in processe of his hymne describes the natures and vertues of Christ as well inherent in his owne person as infused into his people His Humane nature because the seed of Dauid a perfect man in soule and body against h Bellarmin de Christo lib. 2. cap. 2. Eutycheans i Epiphan haeres 77. Apollinarists k August haeres 11. Valentinians l Alphons de haeres lib. 4. fol. 70. Nestorians m Idem ibid. fol. 73. Monothelites c. His Diuine nature First for that the Church inuocates him as God vers 5. O Lord the very heauens shall praise thy wondrous works and thy truth in the congregation of the Saints By heauen is meant the n Euthym. Tileman Church and the o Augustin Hierom. Preachers of Christ in the Church Secondly Ethan proues Christ to be God by comparison in the 6.7.8.9 verses Who is he among the cloudes that shall bee compared vnto the Lord or what is hee among the gods that shall be like vnto him as if he should say there is neither Monarch on earth nor Angel in heauen his peere Thirdly from the preseruation of all things v. 10.11 Thou rulest the raging of the sea thou rulest the waues thereof when they arise c. Fourthly for that he created the world ver 12.13.14 The heauens are thine the earth also is thine thou hast laid the foundation of the round world c. Hauing thus expressed his natures and shewed him to be p Alphons de haeresibus lib. 1. fol. 25. verus homo verusque Deus tamen vnus vterque He begins in the 15. verse to sing of his vertues as well in his owne person as people For himselfe righteousnes and equity is the habitation of thy seat mercy and truth shall goe before thy face For his people blessed are they that can reioyce in thee they shall walke in the light of thy countenance their delight shall be daily in thy name c. These things affoord manifold instructions according to the prefixed title a Psalme for instruction of Ethan the Ezrarite But the point aimed at most is vndoubtedly q Vatablus Caluin that in all our tentations and tempests of conscience we should flie to the sure mercies and holy promises of God in Christ If once we stay our soules on this anchor hold wee shall escape shipw-rack of faith Ethan who was either penner or singer of this hymne is by r Augustin interpretation robustus one which is strong now no man is strong in this world but hee who relieth vpon the sure promises of God The consideration of our owne merits is able to make vs faint and feeble but our trust in the Lords euerlasting mercies maketh vs like mount Sion which cannot bee remoued but abideth fast firme for euer Psal 125.1 And therefore ſ Galat. de arcan lib. 6. cap. 12. some Diuines haue construed this Scripture by that Ierem. 9.23 Thus saith the Lord let not the wise man glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches but let him that glorieth glory in this that he vnderstands and knowes me to bee the Lord which shew mercy iudgement and righteousnesse And as the Fathers vnder and before the law comforted themselues in all afflictions and misery with the consideration of Christs first comming so let vs in the middest of our tentations and troubles bee stedfast and immoueable because we look for his second comming He deferred his first comming a great while yet in the t Galat. 4.4 fulnes of time he dealt with his seruants u Luke 2.29 according to his word So the Saints expecting his second comming crie with a loud voyce x Apocal. 6.10 How long Lord holy and true doest not thou iudge and auenge our bloud on them that dwell on earth And mockers in the last daies also say y 2. Pet. 3.4 Where is the promise of his comming for since the fathers died all things continue as they were from the beginning of the Creation And yet the Lord saith Saint Peter is not slack concerning his promise as some men count slacknes but is patient toward vs and would haue all men come to repentance z Heb. 10.37 Yet a very little while and he that shall come will come and will not tarrie Behold saith he who neuer vttered vntruth a Apoc. 22.12 I come shortly and my reward is with me to giue euery man according as his workes are The life present is so full of diseases and disasters that our happinesse is b Coloss 3.4 hid with Christ in God but whē he which is our life shall appeare then we shall also appeare with him in glorie for hee shall c Philip. 3.21 change our vile body that it may be like his glorious body d Martialis ad Burdegal epist. 8 Non euacuabitur veritas corporis sed non erit pondus fragilitas corruptionis Wherefore let vs alway be rich in the work of the Lord for as much as wee know that our labour is not in vaine in the Lord 1. Cor. 15.58 Hitherto concerning the dittie of the song I come now to the dutie of the singer I will alway sing thy mercies with my mouth I will euer be shewing thy truth from one generation to another I know e Bellarmine some ioyne in aeternum to the nowne misericordias and not to the verbe cantabo making the sense to bee this I will alway sing thy mercies which endure for euer But alwaies is referred as well if not better vnto the verbe I will sing as who would say Lord thy mercies are so manifest and so manifold so great in their number and so good in their nature that I will alway so f Psal 146.1 long as I haue any being sing praises vnto thee Happily some will obiect All flesh is grasse and the grace thereof as the flower of the field the grasse withereth and the flower fadeth away Dauid being persecuted by Saul said g 1. Sam. 20.3 there is but a step between death and me Nay Dauid thy life is shorter then a stride but a spanne long as thy selfe
kingdom by God the Father vers 1. 2. His administration of this kingdom by the scepter of his word vers 2. 3. His subiects obedience to this administration vers 3. g Apud Pet. Galatin de arcanis lib. 8. cap. 24. Some Doctors among the Iewes haue construed this of Dauids Angel appointed by the Lord for his peculiar guard and guide But I say to them out of S. h Heb. 1.13 Paul Vnto which of the Angels said the Lord at any time sit at my right hand vntill I make thine enemies thy footstoole i Apud Hierom. in Mat. 22. D. Incognit Agellium in loc Other Rabbins expound this of Abraham as making it a thanksgiuing vnto the Lord for the victorie which he got against the foure Kings Gen. 14. Other vnderstand this of k Justin Martyr in dialog contra Triphonem Tertullian lib. 5. contra Marcian Ezechiah other of l Vti Chrysost in loc Zorobabel But all these holy Fathers are dead and haue slept long in the dust of their graue whereas the Lord heere mentioned is a Priest for euer and hath a kingdom m Heb. 1.8 without end And so consequently this Psalme cannot aptly be construed either of man or angell or of any other meere creature but of Christ alone the Messias and Mediatour being the sonne of Dauid as man and the Lord of Dauid as God The Iewes vnderstood not this and therefore they could not answere Christs question Mat. 22.45 If Dauid call him Lord how is he then his sonne neither should we haue learned this except Christ and his Apostles had taught it vs. Nunc ergo saith n In loc Augustine quia didicimus dicimus as we haue read so we beleeue that Christ as being o Philip. 2.6.7 equall to God is the Lord of Dauid as found in the forme of a seruant the sonne of Dauid As p Ioh. 1.1.14 in the beginning the Lord of Dauid as made flesh the sonne of Dauid as q Esay 7.14 conceiued and borne of a Virgin the son of Dauid as Emmanuel the Lord of Dauid See Hierom. in Mat. 22. pet galatin de arcanis lib. 3. cap. 17. lib. 8. cap. 24. Chrysostom D. Incognit August Steuchus Caluin Tileman Agellius Bellarmin alios in loc The Lord said then vnto my Lord is as r Turrecremat Tremellius Genebrardus if hee should haue said God the Father said vnto God the Son And therefore Å¿ Galatin de arcanis lib. 8. cap. 24. Steuchus in loc Rabbi Ionathas translateth it in the Chalde dixit dominus verbo suo the Lord said to his Word Here then obserue t Placid parmen the distinction of persons in the Godhead against u Tileman Artemon Sabellius and Seruetus The Father said vnto the Sonne Ergo the Father is distinguished from the Sonne x August de ciuit dei lib. 11. cap. 10. Lombard 1. sent distinct 2. alius howsoeuer not aliud another person albeit not another substance for as the Father is Lord so the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord as Athanasius in his Creed The Lord said But how when and where the words of our mouthes are first as the y Aristotle Perihermin cap. 1. Philosopher truly notions of our mind So God hath a twofold word z Dr. Incognit ad intra conceiued within himselfe and ad extra reuealed vnto men According to both he said this a Melanct. in loc Immensa sapientia decretum fecit id generi humano patâ—fecit First according to his intrinsecall word he said it before the worlds as it is in the second Psalme vers 7. The Lord said vnto me thou art my sonne this day haue I begotten thee Secondly according to his extrinsecall and reuealed word he said it in the world b Tileman to wit in the beginning Gen. 3.15 the seed of the woman c I said the Lord vnto the serpent will put enmity betweene thee and the woman and betweene thy seed and her seed he shall breake thine head and thou shalt bruise his heele Christ is that promised seed of the woman as being c Rom. 1.3 made of the seed of Dauid according to the flesh he shal breake the Serpents head is all one with our text sit thou on my right hand vntill I haue made all thine enemies thy footstoole My Not onely because to bee borne of my seed and posterity d Agellius but mine in regard of mine affection and particular application As his mother Mary called him my Sauiour and his Apostle Thomas my God and Paul Galath 2.20 Christ loued me and gaue himselfe for me Lord Saint e In loc Hierome and f Apud Genebrard in loc Adonai Adoni other learned in the Hebrew note that in the first place the word translated here Lord is proper onely to God but in the second communicable to men And so Christ according to his manhood began to sit at the right hand of God after his ascension into heauen and not before Christ as the sonne of God was euer at Gods right hand equall in might and maiesty for in the Trinity none is afore or after other none is greater or lesse theÌ„ another but all the three persons are coeternall and coequall As the Sonne is said in this verse to sit at the right hand of the Father so the Father on the Sonnes right hand vers 5. The Lord vpon thy right hand shall wound euen Kings in the day of his wrath But Christ as man was not exalted vnto this honour before his glorious ascension as Saint Peter expoundeth our text Act. 2. â—4 Dauid is not ascended vp into heauen but the Lord said vnto my Lord sit thou at my right hand vntill I make thine enemies thy foot-stoole Therefore let all the house of Israel know for a surety that God hath made him both Lord and Christ this Iesus I meane whom ye haue crucified And Paul Philip. 2.8 He humbled himselfe and became obedient vnto the death euen the death of the Crosse wherefore God hath highly exalted him And in g Ephes 1.20 another place God raised him from the dead and set him at his right hand in heauenly places Yet the Lord said not this vnto Christ as vnto a meere man h Esay 42.8 I am the Lord quoth he this is my name and my glory will I not giue to another but to Christ God and man our Messias and Mediator one person in two natures As Christ is our Iesus Emmanuel he hath i Mat. 28.18 all power in heauen and on earth k Phil. 2.10 At the name of Iesus euery knee shal bow both of things in heauen and things in earth and things vnder the earth l Chrysost Theophylact. Gorran in loc Pauli Angels and Saints in heauen men on earth and the diuels of hell vnder earth Christ hath
the night is darke the doore fast and the curtaine close findeth out his foule follie To conclude this poynt euery kinde of wickednesse is a weaknesse and euery fault a folly But on the contrarie euery poynt of religion is a part of wisedome as conducting to blessednesse the end of wisedome To serue the Lord in feare and to cast all our care vpon him is wisedome for ſ Psal 112.1 Blessed is the man that feareth the Lord blessed are they that pitt their trust in t Psal 2.12 him To loue thy neighbour as thy selfe is a part of wisedome for Blessed is the man u Psal 41.1 that considereth the poore and needie blessed are the meeke blessed are the mercifull c. To liue soberly toward thy selfe is a part of wisedome for blessed are the poore in spirit Matth. 5.3 Blessed is he that watcheth and keepeth his garments lest hee walke naked and men see his filthinesse Apoc. 16.15 The blindlings of the world cannot in this life see this and therefore they will not say this but one day to wit at the last day they change their mindes and sighing acknowledge within themselues x Wisdom 5.3 This is hee whom wee sometime had in derision and in a parable of reproch wee fooles thought his life madnesse and his end without honor how is he counted among the children of God and his portion is among the Saints therefore wee haue erred from the way of truth and the light of righteousnesse hath not shined vnto vs and the Sunne of vnderstanding rose not vpon vs. A good vnderstanding haue all they that doe thereafter In Philosophie wisedome is defined by knowing but in Diuinity wisedome is prized by doing They bee wise men in deed y Aeneas Syluius comment in Panormit lib. 3. Non qui facienda dicunt sed qui dicenda faciunt heretickes reade so much and hypocrites vsually cite so much and the deuill himselfe knoweth so much of the Gospell as any yet all these notwithstanding haue bad vnderstanding z Chrysost in loc onely such haue good vnderstanding in Gods feare that do therafter a Melanct. Mollerus that is in all their actions passions altogether rely vpō his sure promises euer ready to be ruled according to his word and will so Dauid expounds himselfe in the b Verse 99. so Moses Deut. 4.6 Jerem. 8.9 Psal 119. I haue more vnderstanding then my teachers for thy testimonies are my studie I am wiser then the aged because I keepe thy commandements Here then is condemned as folly the c Coloss 2.23 will-worship or voluntary religion of all hypocrites especially d Mollerus Papists honouring God not according to his feare but according to their owne fancie e See Respon Elien ad apol Bellar pag. 207. 208 et Mort. Appeal lib. 1. ca. 2. §. 13. Purgatory being a figment of idle Poets and not the iudgement of holy Prophets is a parcell of foolery wherein the Pope sheweth himselfe most vncharitable for that f Bulla Clemen 6 apud Anto. Florent part 3. tit 22. cap. 6. hauing power to fetch all soules out of this hell and to purge whole Purgatory suffers notwithstanding this fire to burne still onely because it warmeth his owne kitchen Praying to the dead is another parcell of foolery the which in the Booke of Gods feare hath neither precept nor patterne nor promise for our calling vpon God we find g Esay 28.10 precept vpon precept and promise vpon promise Call vpon me saith the h Psal 50.15 Lord in the time of trouble so will I heare thee c. whome haue I in heauen but thee Psalme 73.25 So Christ openly Come vnto mee all yee that are weary and heauy laden and I will ease you Come vnto me that is a precept I will ease you that is a promise Come i See Gospell on S. Matthias day not to mine but to me not to my Saints or Angels or Martyrs or mother but to my selfe send not other it is my pleasure that yee come seeke not for helpe from other I will ease you There bee likewise so many patternes of this deuotion as there be godly prayers recorded in holy Bible but on the contrary neuer a leafe neuer a line neuer a letter in the Booke of Wisedome that fauoureth inuocation of Saints and therefore we may well apply that vnto the Church of Rome which k 2. Kings 1.3 Elia said vnto the messengers of Ahaziah Is it not because there is no God in Israel that ye go to enquire of Baalzebub the God of Ekron is it not because there is no liuing God in heauen that ye pray to stocks on earth and seeke to l See Sermon on Gunpowder treason day page 6. 7. such Sauiours as are worthily thought to reside with Belzebub in hell Is it not an idle thing to sue to the man if the master alwaies bee present and euer ready to grant thy request and is it not a greater folly to call vpon Saints in our trouble when our blessed Sauiour hath openly not onely sayd but also sworne m Iohn 16.23 Verily verily I say vnto you whatsoeuey you aske the Father in my name he will giue it you c. Their prophaning of the blessed Sacraments is another parcell of foolery for is not I pray you their christening of n Durant de ritibus eccles li. 1. ca. 22. num 6. see Respon Elien ad apolog Bellarm. Fox Martyr fol. 786. Pet. Moulin defence of our faith against Coeffetua art 16 Bels an impudent mocking of holy Baptisme and the denying of the Cup vnto Lay-men a notorious lurching at the Lords Table contrary to Christs o Mat. 26.27 expresse word Drinke ye all of this in giuing the bread he said onely Take eate indefinitely p Calu. Marlorat in loc Mat. but when hee tooke the Cup as fore-seeing this innouation of Papists he did adde an vniuersall note bibite omnes drinke ye drinke all ye so they make mariage a Sacrament and yet affirme that holy Priest-hoode is prophaned by this holy ordinance that it is q Bellar. orat in schol habit tom 3. controuer in fine sacriledge forsooth and not a Sacrament And r Dr. Fulke in Heb. 13.4 so they honour it as the Iewes honoured Christ in clothing him with a purple robe What should I speake of their Masse which is a notorious enemie to Christ in respect of his oblation and office the Lord hath sworne and will not repent that Christ is a Priest for ſ See Chemnit examp par 2. page 170. 171. euer Psalme 110.4 offering himselfe once for all Heb. 9.26.28 Are the Masse-Priests then any better then idle fooles t Con. Triden Bellar. lib. 1. de missa per totum ferè librum in offering him often vnto God the Father vnder the formes of bread and wine really and properly for the sinnes of the quicke and the
95.3 great King aboue all gods Who then is like to the Lord our God either among the clods on earth or cloudes in heauen h Esay 40.12 He measures the waters in his fist and meateth out heauen with his spanne and comprehends the dust of the earth in a measure The which i In loc Esai See Bellarm. de ascensione mentis in deum per scal creat Grad 2. cap. 1. Hierome out of Aquila doth interpret after this sort Hee measures the waters with his little finger the earth greater then the waters with three fingers the heauen greater then both with his hand and spanne He filleth all things and nothing is able to comprehend him according to that of k 2. Chron. 6.18 Salomon Heauens and heauens of heauens are not able to containe thee Nay the whole world in respect of his greatnes is but as a drop of the morning dew Wisdom 11.19 This may teach vs in whatsoeuer estate to l Luke 21.19 possesse our soules in patience to be m Ephes 6.10 strong in the Lord and in the power of his might albeit our enemies come about vs like n Psal 118.12 Bees hee which is higher then the highest and greater then all men and all Diuels is our protector stonie rocke tower of defence buckler saluation refuge Psal 18.1 And as God is most able to help vs in trouble so likewise most apt readie for as it followeth in the next clause though hee dwell on high yet hee doth humble himselfe to behold the things that are in heauen and earth o Apud Ambros de officijs lib. 1. cap. 13. Some Philosophers thought it too great a labour for God to gouerne the whole world and other on the contrarie too base But p Ambros in Hexam lib. 5. cap. 2. Diuines answere both of them in one word Deus neque laborat in maximis neque fastidit in minimis Indeed the Poet said Non vacat exiguis rebus adesse loui but the q Matth. 10.30 Scripture telleth vs otherwise that the very haires of our head are numbred and that not so much as a sparrow which is sold for a farthing can fall on the ground without our heauenly Fathers prouidence Disponit membra culicis pulicis as Augustine in Psal 148. For besides his r Caluin Instit lib. 1. cap. 16. Vide Thom. 1. part quaest 22. art 2. Caietan ibid. generall prouidence which is seene in the gouernment of the whole vniuerse he hath a particular also moderating euery singular action and accident He dwelling on high beholdeth vs as Emmots vpō the mole-hils of this earth in him we liue and moue and haue our being He supporteth all things by his mighty word Heb. 1.3 he reacheth from one end to another and ordereth all things sweetly Wisdom 8.1 We reade Mat. 9. that there was a woman diseased with an issue of blood twelue yeeres and Ioh. 5. that a certaine man had been sicke eight and thirtie yeeres and Ioh. the 9. that one was blind from his birth All which happened not by humane chance but by diuine choice that ſ John 9.3 the works of God might be shewed on them t Lipsius de Constant lib. 1. cap. 14. Omnia non permissa solùm à Deo sed etiam immissa The Lord doth not onely suffer and see what is done here below but also disposeth of euery particular euent to the glorie of his name and good of his children He beheld Dauid in his trouble Daniel in his dungeon Peter in his prison and ordered their short affliction to their endlesse consolation And this may comfort vs in all our wants and wrongs He that dwelleth on high humbleth himselfe to behold the things below u Psal 121.4 he that keepeth Israel neither slumbers nor sleepes I x Esay 49.16 haue grauen thee saith the Lord vpon the palmes of my hands and thy walles are euer in my sight He heares the very * Psal 38.9 Iudges 2.18 groanes of his seruants in their closets and y Psal 41.3 makes all their beds in sicknes as S. z Confession lib. 3. cap. 11. Aug. sweetly he cares for all his childrē as if all were but one and for euery particular Christian as if one were all a See Mollerus Strigel in loc Some Diuines apply this vnto Christ Hee which is b Rom. 10.12 Lord ouer all is high aboue al heathen all lands are his inheritance all people his possession Psal 2.8 He triumphed ouer death and hell in his resurrection and his glorie shined aboue the heauens in his ascension A c Acts 1.9 cloude tooke him vp out of this world and hee did ascend farre aboue all heauens Ephes 4.10 Here then obserue the reason why the Church allotted this Hymne for this day because Christ in his d Rom. 1.4 resurrection from the dead is declared mightily to bee the Sonne of God high aboue all heathens and heauens That which is heere said hee humbled himselfe to behold the things that are in heauen and earth is all one with that Esay 61.1 and Luk. 4.18 The spirit of the Lord hath annointed me to preach good tydings vnto the poore to binde vp the broken hearted and to comfort such as mourne in Sion e Marlorat in Luc. 1. See Magnificant epist 3. Sund. after Trinit Almightie God can not looke aboue himselfe as hauing no superiours nor about himselfe as hauing no equals he beholds such as are below him And therfore the lower a man is the neerer vnto God hee resists the proud and giues grace to the humble 1. Pet. 5.5 he puls downe the mightie from their seate and exalteth them of low degree the most high hath a speciall eye to such as are most humble For as it followeth in our text he taketh vp the simple out of the dust and lifteth the poore out of the durt The Poet said Haud facile emergunt quorum virtutibus obstat res angusta domi that it is an hard thing for a man of low birth and small means to be preferred vnto high places of honour But our Prophet here to demonstrate Gods admirable power and prouidence sheweth how the Lord raiseth the poore man out of the mire that he may set him with the Princes euen with the Princes of his people f Aelian hist lib. 2. Darius was borne of a seruant Archelaus King of Macedonia base begotten Antigonus Themistocles Phocion Epaminondas and other noble worthies issued from ignoble parents g Knolles Turk hist pag. 4. Tangrolipix of an ordinarie Captaine became Sultan of Persia and first erector of the high and huge Turkish Empire Tamberlaine as h Apud Knolles in the life of Baiazet 1. fol. 212. some thinke the sonne of a Sheepheard was in his time the scourge of the great Turke treading vnder his foote insolent Baiazet the first of his violent and fierce nature surnamed
and Aaron as well Priests as people being assembled together gaue publike thanks vnto the Lord for that their good king Dauid was now fully deliuered from all his enemies and quietly setled in his princely throne So this text 〈◊〉 a very fit theame for the Coronation dayes of our late blessed blessed Queene and present gracious King as also for the Commemoration of our happie deliuerance from the Spanish Inuasion anno 88. and from the bloody Gunpowder plot on the fifth of Nouember 1605. ſ Augustin Arnobius Melancthon But mysticallie this day is the time of grace beholde now is the accepted time now the day of Saluation 2. Cor. 6.2 and this day is tearmed here Catexochen The day t Mollerus Dr. Jncognitus because the whole time wherein a man liues without Christ is called in holy Scripture The night and darkenesse as being full of terrours and errors of blindnesse and ignorance So Saint Paul Rom. 13.12 The night is past and the day is come And Ephes 5.8 Once yee were darkenesse but now light in the Lord your selues u Iohn 12.36 Children of light and your workes x Rom. 13.12 Armour of light y Bonauēt in loc Dominus est Dies Christ is the day or rather indeed the z Iohn 1.9 light of the world and a Mal. 4.2 Sunne of the day b Luke 1.78 springing on high to giue light to such as sit in darknesse and in the shadow of death This day did appeare to the world in some measure c Tileman from the beginning For the manifestation of Christ Iesus the supernaturall Sunne of righteousnesse arising with health vnder his wings to them that feare the Lord resembling a great deale the rising of the naturall sunne in our Horizon First the sunne being ready to rise sendeth forth a little glimpse of his brightnesse whereunto wee may compare the mystery of that Aphorisme The seede of the woman shal breake the serpents head Gen. 3.15 Then it doth inlarge the same brightnes with more splendour to which happily Noahs prophecie may bee likened Blessed bee the Lord God of Sem Gē 9.26 Afterward ascending higher approaching neerer vnto vs it putteth forth his glittering beames of clearer light whereto we may resemble the plainer promises concerning Christ communicated to the latter ages of Abraham Gen. 12.2 of Isaac Gen. 26.3.4 of Iacob Gen. 28.14 of Dauid 2. Sam. 7.12 At length it discouereth it selfe and appeareth openly whereunto Christs incarnation and liuing in the world answereth 1. Ioh. 1. That which was from the beginning which we haue heard which we haue seen with our eyes which we haue looked vpon and our hands haue handled c. Last of all it gloriously mounteth vp aboue the earth and d Psal 19.6 nothing is hid from the heat therof and to this accordeth our Sauiours resurrection and ascension whereby himselfe was glorified and hee drew other men vnto him Ioh. 12.32 and gaue them power beleeuing in his name to bee the sonnes of God Ioh. 1.12 Wherefore seeing the Messias of the world is now dead for our sinnes and risen againe for our iustification and sitteth at the right hand of God in heauen euer making intercession for vs and seeing the e Rom. 10.18 sound of his Gospell is gone through all the earth and the words of his Apostles vnto the ends of the world we haue good cause to sing and say this is the most acceptable time the day of saluation and grace f Ephes 3.5 which in other ages was not opened vnto the sonnes of men as it is now reuealed and therefore let vs reioyce and be glad in it Now for as much as the resurrection of Christ is the g Mollerus complement of all the promises concerning the Messias and as it were the h Church Hō for Easter day locke and key of faith on which all other Articles depend the Church of England and i Chrysost Euthym. Melanch Bucer other Diuines auncient and orthodoxe haue made this Hymne proper on Easter day for on this day Christ arising from the dead was heard at large on this day hee saw his desire vpon his enemies on this day hee did openly triumph ouer the diuell and death and hell albeit they compassed him round about and kept him in on euery side yet in the name of the Lord hee destroyed them On this day hee did not dye but liue to declare the workes of the Lord. On this day the same stone which the builders refused is become the head stone of the corner it is the Lords doing and it is maruellous in our eyes and therefore let vs heartily sing This is the day which the Lord hath made we will be glad and reioyce therein God made the k Gen. 1.5 morning and euening the light and the darknesse are his How then is he said heere to make this day more then other dayes the l Chrysost Euthym. Placidus Doctours vpon the place answere that albeit all dayes are good in respect of themselues and God yet some be ioyfull and other dolefull in respect of the good and euill that happeneth in them vnto vs. For m Melancthon Mollerus the day wherein Adam fel and in him all his posteritie was an euil and a blacke day made so doubtlesse by the diuell and not by the Lord but this day wherin the second Adam arose from the dead and in him n 1. Cor. 15.22 all men are made aliue is a good day wherein the faithfull are ioyfull It is the Lords doing and therefore the Lords day The Lords doing that the same stone which the builders refused is now become the head and corner stone in the building that he who was a despicable man a worme rather then a man Psalme 22.6 should now triumphing ouer the diuell and death hell and the graue become the o Psalme 24.7 king of glory that p Phil. 2.10 at the name of Iesus euery knee should bow both of things in heauen and things in earth and things vnder the earth Now the Lord is said to make this day more then other as q Agellius honouring it aboue other exalting it and making it r Caluin memorable to posterity So the word making sometime signifieth as 1. Sam. 12.6 It is the Lord that made Moses and Aaron s that is exalted Moses and ſ Vatablus Aaron and so we say that a man aduanced in honour or riches is a made man in this sense the making of a day is the sanctifying and obseruing of a day Deut. 5.15 Exod. 34.22 how then is Easter day more magnified and hallowed then other dayes in the yeere to this obiection answere may bee that all Christians heerein imitating the patterne of the blessed t Acts 20.7 1. Cor. 16.2 Apoc. 1.10 Apostles in honour of Christs resurrection obserue their Sabbath vpon the eight day which is the first day of the weeke whereas the
he tooke with him our pawne namely his flesh and hee gaue vs his pawne namely his spirit assuring vs that wee shall one day when the world is ended enter with him into the c Matth. 25.10 wedding chamber and there feast with him and enioy his blessed companie for euermore And reioyceth as a giant to runne his course As the naturall Sunne in his course goeth foorth from the vttermost part of the heauen and runneth about vnto the end of it againe d See S. August contra literas Petilian lib. 2. cap. 32. Didac de Yanguas Con. 1. de ascen Dom. so the supernaturall Sunne Christ Iesus arising in our Horizon e Ephes 4.9 descended into the lowest parts of the earth and there continued vntill hee had finished the worke for which he came into the world and afterward ascended farre aboue all heauens that he might fulfill all things As a giant he did runne his course There you haue his incarnation and peregrination in the flesh his circuit was from the vttermost part of the heauen vnto the end of it againe there you haue his resurrection and ascension and there is nothing hid from his heate there you haue his sending of the holy Ghost in the forme of fierie tongues Acts 2.3 The resemblances betweene Christ and the Sunne are f Strigilius in loc manifold 1. As the Sunne is the worlds eye so Christ is the light of the world 2. As the Sunne arising obscures the starres lustre so the righteousnes of Christ imputed to sinners darkeneth all the merit and worth of our workes 3. As the Sunne in the greatest height causeth the greatest heate so the crosse followeth euer the most incorrupt and pure profession of the Gospell 4. As the Sunne in winter is neerest vs so Christ in our afflictions in our persecutions especially for his truth is neerest vs as holy g Fox Martyr fol. 1492 Bradford diuinely said If there be any way to heauen on horsebacke surely this is the way to suffer for Christ Now beloued as the Prophet h 2. King 4.13 Elisha a together with his seruant Gehazi said vnto the Shunamite Behold thou hast had all this care for vs what shall we do for thee So let vs say to the Sunne of righteousnes O sweete Iesu thou hast as a giant runne all this course for vs whether shall wee goe or what shall we doe for thee Christ answers our question in the 14. of S. Iohn If yee loue me keepe my Commandements His chiefe Commandement is that we i John 3.16.24 John 6.29 beleeue in him and the next is that we loue one another Ioh. 13.34 Our faith in him is confirmed and encreased at this time by comming to his table our loue toward him in inuiting his members vnto our table Wee may be fed at his table spiritually hee may be fed at our table corporally for he that feeds the hungry puts meate into Christs owne mouth hee that giues to the needie puts money into Christs owne hand he that cloathes the naked puts a coate on Christs owne backe So himselfe protesteth that with a great deale of earnestnes Verily I say vnto you in as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me A noble Lady being readie to dye sent vnto her absent husband two rings for a token whereof one was her mariage ring and the other a ring with Deaths head on it heartily desiring him after her departure to be good vnto her poore children Our blessed Sauiour on this day for pure loue came downe from heauen and was married after an ineffable manner vnto the flesh and on good Friday he laid downe his life for our sakes hee therefore doth entreate vs by his incarnation and passion that wee would in his absence remember the poore his children If k Plutarch in vita Periclis Pericles an Heathen reioyced on his death-bed for that no Citizen of Athens had euer worne a mourning gowne through his occasion how shall a Christian as knowing that his l Iob 19.25 redeemer and his m Heb. 11.6 rewarder liueth be comforted in his dying houre when as he cannot onely say with n 1. Sam. 12.3 Samuel Whose oxe haue I taken or whom haue I done wrong to but also with o Job 29.15 Iob I was eyes to the blind and feete was I to the lame I was a father to the poore and I caused the widowes heart to reioyce The law of the Lord is a perfit law In this part of the Psalme Dauid commends the Scripture p Turrecremat 1. From the author it is the law of the Lord 2. From the sufficiencie thereof it is perfit 3. From the vtilitie conuerting the soule giuing wisedome to the simple c. 4. From the infallibilitie the testimony of the Lord is sure the feare of the Lord endureth for euer 5. From the sweetnes it reioyceth the heart and is sweeter then the honey or the hony combe First it is the law of the Lord against the q August hares 46. Tertull. cont Marcian lib. 4. Manichees affirming that two disagreeing Gods were authors of the two Testaments one of the old another of the new but S. Paul telleth vs expresly that there is one spirit and one Lord Ephes 44.5 and S. r 2. Pet. 1.21 Peter assureth vs that holy men of God in old time spake as they were moued by this one spirit of one Lord. Now the Scripture being in euery part the law of the Lord is vndefiled and perfit so perfit that we may neither Å¿ Prou. 3.6 Reuelat. 22.18 adde thereto nor take therefro So Moses Deut. 4.2 and 12.32 Ye shall put nothing vnto the Word I command you neither shall yee take ought therefrom Here then is a pregnant testimony to confute the t Bellar. de verbo dei lib. 4. cap. 3. See Dr. Mortons appeale lib. 2. cap. 25. Papists accusing the word of God of insufficiencie making it like a sick mans broken and imperfit will halfe written and halfe paroll adding to the written truth vnwritten traditions as necessarie to saluation Dauid a man according to Gods owne heart and in penning the Psalter a finger of Gods owne hand saith it is a perfit law but the Pope which is a member of Satan and as many great Diuines conceiue u 2. Thess 2.3 that man of sinne proclaimeth on the contrarie that it is an vnperfit law Saint x 2. Tim. 3.16 Paul auowes that the Scriptures are profitable to teach to improue to correct and instruct in righteousnes That is to teach all necessarie truths and confute all errors in doctrine to correct al faults in manners and instruct all men in all duties and so by consequent able to make the man of God absolutely furnished vnto all good workes But the y See Perkins reformed Cat. tit traditions Dr. Abbot
all power in heauen m Dr. Incognit as hauing the godly subiect to him out of their deuotion and all power on earth as hauing the wicked made subiect to his foot-stoole will they nill they For there is a n Euthym. Placid parmen in loc idem Aquin. in Philip 2. lect 3. twofold subiection one voluntarie another extorted All glorious Angels all blessed spirits all good men of their owne accord yeeld obedience to Iesus fully cheerfully but the wicked men on earth and the damned fiends in hell in despite of their teeth are blockes at his foot-stoole o August in loc Quaere ergo quem locum habeas sub pedibus domini dei tui nam necesse est vt habeas aut gratiae aut poenae for as euery knee should bow so euery knee shall bow saith p Esay 45.23 Esay that knee that will not out of faith shall out of feare so Dauid here the Lord said vnto my Lord sit at my right hand vntill I make thine enemies thy foot-stoole Vntill This word q Gregor moral lib. 8. cap. 40. Chrysost Incognit Agellius in loc notes here not a piece of time but a perpetuitie For Christ after all his enemies are made his foot-stoole shall euer sit at the right hand of God his throne is for euer and euer Heb. 1.8 And power is vnto him that sitteth vpon the Throne for euermore Apocal 5.13 So donec is vsed Deut. 7.23 The Lord thy God shall destroy them with a mighty destruction vntill they be brought to nought heereby meaning that they shall vtterly bee consumed because they cannot any more resist after once they be brought to nothing And Psalm 112. vers 8. The good mans heart is established and will not shrinke vntill he see his desire vpon his enemies If his heart were not afraid for any euill tidings when his enemies stood vp against him how shall hee shrinke when he sees their neckes giuen vnto him And Matth. 1.25 hee knew her not vntill shee had brought foorth her first borne sonne c. Vntill in that place doth not import as the r Hierom. Chrysost Theophylact. Euthym. Doctors haue well obserued against Heluidius that Ioseph afterward carnally knew Mary for she was a perpetuall virgin as well after as before the birth of her sonne Iesus See 2. Sam. 6.23 Mat. 5.18 and 28.20 It is obiected against this interpretation out of Saint Paul 1. Cor. 15.24 that Christ after he hath put downe all things vnder his feet shall in fine deliuer vp the kingdome to God Answere is made by Chrysostome vpon our text out of Ioh. 16.15 Al things that the Father hath are mine And. Ioh. 17.10 All mine are thine and thine are mine Å¿ Marlorat in 1. Cor. 15.24 As then God the Father was not without his kingdome when as God the Sonne said t Mat. 11.27 Iohn 3.35 all things are giuen vnto me of my Father no more shall God the Son be de-thrond when he shall deliuer vp his kingdome to his Father u See Luther Anselm Lombard in 1. Cor. 15.24 Hee now raignes in secret but when all his enemies once shall be made his foot-stoole then he shall openly rule much more sitting at his Fathers right hand for euermore I make Christ is x Philip. 3.21 able to subdue all things vnto himselfe and according to his power hee shall also put all things vnder his feet 1. Cor 15.27 How then is it true that God the Father saith vntill I make thine enemies thy foot-stoole Answere is made that y Ioh. 5.19 whatsoeuer things the Father doth the same things also doth the Sonne z Euthym. for this action is common to the Sonne with the Father I say common to the Son a Bellarmin in loc in respect of his eternal generation as God and in respect of the hypostaticall vnion as man Yet this worke is ascribed especially to the Father as being a worke of might according to that orthodoxall axiome Works of power are ascribed to the father of wisdome to the Sonne of loue to the holy Ghost Thine enemies b Tileman Heere note that the Church is not a kingdome liuing alwaies in pompe and peace but as c Cant. 6.3 Salomon speakes as an armie with banners exposed to great danger as being opposed by cruel and cunning enemies If any man will take the Churches portraiture let him saith d Loc. Com. tit de persecut verae Eccles Luther paint a seely poore maid sitting in a forlorne wood or wildernesse compassed about on euery side with hungry Lions Woolues Boares Beares in one word with al hateful hurtfull beasts and in the mid'st of a great many furious men assaulting her euery minute as they did here Christ with e Mat. 26.47 swords staues and that which is more terrible threatening fire and water fire to consume her flesh and bones into ashes water to consume her ashes into nothing if it were possible To speake more distinctly Christ and his Church haue f Tileman two sorts of enemies secular and spirituall Secular as idolatrous Gentiles blasphemous Turkes and other barbarous Infidels out of the Church as also violent Tyrants virulent Hereticks fraudulent Antichrists in the bosome of the Church For as g Vbi sup Luther notes out of Augustine the Church hath had a threefold oppression The first violent by persecuting Emperours the second fraudulent by subtill heretickes the third both violent and fraudulent by pestilent Anti-christs in the kingdome of Poperie where the temporall power and spirituall are ioyned together against all that is called God Now Christ is a ruler in the middest of all these h Psal 99.1 the Lord is King be the people neuer so impatient hee sits betweene the Cherubims be the earth neuer so vnquiet Howsoeuer the i Psalm 2. Gentiles furiously rage together and vngodly Princes take counsell together against his annointed he that dwelleth in heauen shall laugh them to scorne hee shall haue them in derision hee shall bruise them with a rod of iron and breake them in pieces like a potters vessell Albeit k Apoc. 7.1 foure wicked Angels stand on the foure corners of the earth holding the foure winds that the wind should not blow on the earth neither on the sea neither on any tree yet l See epist on Al-Saints day Christ hauing the seale of the liuing God cries with a loud voice to the foure angels to whom power was giuen to hurt the earth and the sea Hurt ye not the earth neither the sea neither the trees vntill we haue sealed the seruants of our God in their foreheads He sits at Gods right hand till his enemies are made his foot-stoole m Vatablus in loc that is vntill he say to tyrants and Hypocrites and Heretickes and Anti-christs and to the whole rabble of the reprobate depart from mee yee cursed into euerlasting fire which is prepared for the diuell
the world that he gaue his only begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life is another sweete kisse of his mouth It is q Strigellius in loc verè suauiolum as being sweeter then hony Psal 19.10 better then wine Cant. 1.1 As r Concordia duorum cordium osculum duorum corporum coniunctio Io. a Iesu-Maria in Cant. 1. concord is the coniunction of two soules euen so kissing which is a token of concord is the coniunction of two bodies Our blessed Sauiour daily proffers and offers to kisse vs if we then vnmannerly despise the ſ Rom. 2.4 riches of his goodnesse and obstinately perish from the right way he shall one day speake to vs in his wrath and if his wrath be kindled yea but a little what a t Heb. 10.31 fearefull thing will it be to fall into the hands of the liuing God which is a consuming fire If any shall aske how shall I which am a poore pilgrime on earth ascend and kisse my Sauiour who dwelleth in heauen Answere is made by Dauid in the very next clause Blessed are all they that put their trust in him as if hee should haue said To u Strigellius Tileman beleeue in him and to put our whole trust in him is to kisse him In this proposition as in all other three points are to be considered especially the Subiect all that trust in him Praedicate blessed Copula are x Hierome Not they who trust in themselues and their owne merits or in Princes and their meanes or in Saints and their mediations or in Angels or in any thing else beside y Acts. 4.12 Christ only such are free from the tyrannous oppression of Satan and sin who put their trust in him He saith not al they that beleeue him assent barely to his promise z See Placidus Melancthon Bucer in loc but omnes qui confidunt all they who confidently place their affiance in his mercies and beleeue in him according to that of S. a Ioh. 3.18 Iohn the Baptist He that beleeueth in him shall not be condemned but he that beleeueth not is condemned alreadie because hee beleeueth not in the name of the only begotten sonne of God I finde that some Doctors among the b D. Kimchi apud Bucerum in loc Iewes by him vnderstand God the Father but c Placidus Caluin Genebrard Io. Ganeius in loc Idem Bellarm de verbo dei lib. 2. cap. 11 Christian interpretors vsually referre this vnto God the Sonne making the coherence thus O kisse the Sonne for blessed are all they that put their trust in him Heere then is a pregnant place to proue that iustification is by faith in Christ See Melancthon Bucer Tileman in loc There be three kinds of blessing Externall as the gifts of the world Internall as the gifts of grace Eternall as the gifts of glorie Now bonorum omnium cumulus summa saith d In loc Augustine belongeth vnto such as put their trust in the Lord. They haue the promises of the life present and of that which is to come 1. Tim. 4.8 Mercie doth embrace them on euery side Psal 32.11 Blessed in euery kinde of blessing as reuerend Beza paraphrastically omnibus ô modis beatos illos qui domino deoque fidunt 1. They be blessed in things of this world blessed in e Deut. 28.3 their field blessed in their fold blessed in the fruit of their cattell and encrease of corne blessed in their wiues and blessed in their children blessed in their going out and blessed in their comming home loe thus shall they be blessed who feare the Lord Psal 128.5 Or if God denie these blessings vnto them it is for their f Rom. 8.28 good and so they be blessed in their crosse hauing as Paul said nothing and yet possessing all things 2. Cor. 6.10 2. Blessed in the gifts of grace both illuminating and sauing blessed with g Ephes 1.3 all spirituall blessing in heauenlie things in Christ blessed in respect of Their Vocation h Matth. 13.16 Luke 10.23 Blessed are the eyes which see the things that you see and the eares which heare the things that you heare Blessed are they which are called to the Lambes Supper Apocal 19.9 Iustification Blessed are they i Psal 32.1 Rom. 4.7 whose wickednes is forgiuen and whose sinnes are couered Sanctification k Psal 1.1 Blessed is the man that hath not walked in the counsell of the vngodly c. Blessed is the seruant l Matth. 24.46 whom his master when he commeth shall finde doing his dutie Blessed are the poore in spirit blessed are the meeke blessed are the mercifull Matth. 5. 3. Blessed in the gifts of glorie m Matth. 25.34 Come ye blessed inherit ye the kingdome c. n Matth. 5.3 theirs is the kingdome of heauen It is now theirs in hope hereafter it shall be theirs in hold See notes vpon the Gospell on all Saints day PSALME 57. Be mercifull vnto me O God be mercifull vnto me c. DAuid in this hymne o Melanct. Caluine Tileman prayeth and praiseth the Lord. First he prayeth vnto God from the 1. verse to the 8 for deliuerāce from his enemies tyrannie Then as conceiuing vndoubted hope thereof he prepares himselfe to praise God in the rest O God my heart is fixed my heart is fixed I will sing and giue praise In his praier 2. poynts are remarkable to wit a Petition Be mercifull c. enforced by his Duty for my soule trusteth in thee c. Danger as being persecuted By Cruel enemics my soule is among Lyons vers 4.5 Cunning enemies they haue laid a net for my feete v. 7. Repetition in the 6. and 12. verses as the p Tremellius burthen of the song Set vp thy selfe O God aboue the heauens and thy glorie aboue all the earth Be mercifull vnto me O God The title sheweth vs that Dauid made this Psalme when he fled from Saul into the Caue The storie whereof is reported at large 1. Sam. 24. and it is in briefe this Saul persecuting Dauid sought him in the wildernes of Engedi vpon the rocks among the wilde goates and being there in a Caue to couer his feete Dauid hauing him at his mercie would not kil the Lords annointed but only cut off the lap of his coate to shew that he could haue touched his skinne so well as his skirt and that he could haue made him as it is in the prouerbe shorter by the head so well as curtall his robe Which when Saul after perceiued his heart relented for Dauids great kindnes and he wept acknowledging his fault and taking an oath of Dauid that hee should not destroy his seede he ceased his persecuting for a time Dauid in this distresse composed his hymne the which is grounded vpon his faith and his faith is grounded vpon Gods mercie and might Gods mercie Be mercifull
vnto me O God be mercifull as being so willing to defend thy children as the hen is her chickens vnder the shadow of her wings Gods might I will call vnto the most high God euen vnto the God that shall q The like phrase Psal 138. and Philip. 1.6 perform the cause I haue in hand who shall send from heaueÌ„ to wit his hand as Psal 144.7 or his Angell as Dan. 3.28 or as it heere followeth his mercie and truth able to saue me from the reproofe of him that would eate race vp and deuoure my soule r Mollerus Tileman Caluine opposing heauen to terrene meanes By supernaturall and extraordinarie miracles so well as ordinarie meanes able to deliuer his seruants as well with Å¿ 1. Sam. 14.6 2. Chron. 24.11 few as with many So Manasses in his prayer buildeth all his comfort vpon Gods almightie power and vnsearchable mercifull promise So Christ in his absolute paterne of praying aduiseth vs to call vpon God as our father in heauen insinuating hereby that God is willing to grant our requests as being our father and able because in heauen And according to these presidents our holy Mother the Church of England begins her publike deuotion vnto God Almightie and most mercifull Father Able to heare because almightie willing to helpe because most mercifull For my soule trusteth in thee He desires to be heard in respect of his assured affiance in Gods almightie power and holy promise t Psal 145.18 The Lord is nigh vnto all them that call vpon him euen all such as call vpon him faithfully u Psal 50.15 Call vpon mee in the time of trouble so will I heare thee c. x Psal 2.12 Blessed are all they that put their trust in him And therefore Dauid here challengeth as it were God vpon his word saying Be mercifull vnto me for my soule trusteth in thee The y Euthym. Agellius Genebrard repetition of miserere sheweth his earnest affection and intention in praying and the word z Caluâ—ne soule that his hope for helpe was no flying conceit of his braine but a full assurance setled in his heart Lord I trust in a D. Incognit Beza Buchanan nothing else but in thee alone for vnder the shadow of thy wings shall be my refuge vntill this tyrannie be ouer past Some put their trust in b 1. Tim. 6.17 vncertaine riches and say to the wedge of gold c Iob. 31.24 thou art my confidence But d Prou 11.4 riches auaile not in the day of wrath e Baruc. 3.17.19 hoarders vp of siluer and gold are come to naught and gone downe to hell O foole this night will they fetch away thy soule from thee Luk. 12.20 Other trust in their owne worth and holinesse as the Pharisie Luk. 18. stood and prayed thus with himselfe O God I thanke thee that I am not as other are extortioners vniust adulterers I fast twice in thee weeke I giue tithe of all that euer I possesse But f Prou. 28.1.26 blessed is the man that feareth alway for he that trusteth in his owne heart is a foole Other trust in their politike counsell as Achitophel of whom it was said in those daies that his counsell was reputed g 2. Sam. 16 23. as an oracle of God but the Lord h Iob. 5.13 catcheth the wise in their owne craftines and the counsell of the wicked is made foolish Other boast of their strength and put their trust as i 1. Sam. 17.45 Goliah did in their sword and shield but k Ierem. 17.5 cursed be the man that maketh flesh his arme withdrawing his heart from the Lord. Other put their trust in Princes and make the Kings Minion their mediatour But saith our l Psal 146.3 Prophet O put not your trust in Princes nor in any child of man for his breath goeth foorth and hee turneth againe to his earth and then all his thoughts perish Other put their trust in m Psal 20.7 Chariots and other in horses but we will remember the name of the Lord our God only blessed is he that hath the God of Iacob for his helpe and whose hope is in the Lord his God Psalm 146.4 and therefore be mercifull vnto me O God be mercifull vnto me for in thee haue I put all my confidence Mine other friends and forces besides thee what are they but miserable comforters as n Iob. 16.2 Iob speakes if they bee compared with thee o Tileman Bellarmine Like as the chickens seeke to the henne for defence so runne I to the shadow of thy wings for my refuge Lord my soule trusteth in thee now so shall it euer vntill this euill be passed ouer p D. Incognitus Wilcox For by the word vntill he meanes not that when the storme was appeased hee would then cease to trust in God but that hee would both then and for euer depend vpon him as long as hee hath any being Psal 146.1 So the word vntill is vsed 2. Sam. 6.23 Michol the daughter of Saul had no child vntill the day of her death And Psalme 110. vers 1. The Lord said vnto my Lord sit thou on my right hand vntil I make thine enemies thy footstoole Where the word vntill as I haue shewed vpon the place notes not a piece of time but a perpetuitie For Christ after all his enemies are made his footstoole shall euer sit at the right hand of God as hauing a q Heb. 1.18 throne which endureth euer and a r Luke 1.33 kingdome without end Vnder the shadow of thy wings shall be my refuge Å¿ Euthym. Bellarmine By this he doth vnderstand Gods safeguard protection and prouidence The metaphor is borrowed from the Hen whose wings in t Bonauent Mollerus three things especially resemble Gods high and holy hand ouer vs. 1. The wings of the Henne nourish and brood her chickens euen so the Lord said vnto Hierusalem u Matth. 23.37 How often would I haue gathered thy children together as the henne gathereth her chickens vnder her wings and ye would not 2. The wings of the Hen serue to defend her chickens from a tempest and storme so God is a x Esay 25.4 refuge against the tempest a shadow against the heate 3. The wings of the Henne serue to protect her chickens from the kite that houereth ouer them and would faine deuoure them euen so God deliuereth his children from the y Psal 91.3 snare of the hunter z Augustine Hierome Arnobius that is from the subtill tentations of the diuell who walketh about seeking whom hee may deuoure 1. Pet. 5.8 The Lord hideth all his vnder the shadow of his wings Psal 17.8 and so capa-pe they shall be safe vnder his feathers his faithfulnes shall bee their shield and his truth their buckler Psal 91.4 Vntill this tyrannie be ouer past He coÌ„pareth his affliction calamity to a a Geneua
Matth. 23.14 Pharisies among the Iewes in old time but also whole villages and townes as k Fox Martyr fol. 859. see the persecutions of Angronge apud eundem fol. 871. Merindoll and Cabriers in the Countie of Prouince yea whole shires and countries in Netherland yea their intent was anno 1588. to deuoure this whole kingdome of England with an inuincible fondly so called Armado The foes of Dauid had teeth as speares and tongues as swords and are not the tongues of Papists answerable who terme the sincere profession of the Gospell Heresie Turcisme Paganisme Diabolisme l Sir Tho. Moore preface to his confutation of Tyndals answer amōg the works of More fol. 340 farre exceeding the setting vp of Beel Baal Belzebub and all the Diuels in hell m D. Carier let to the King pag. 47. affirming in their letters and libels that our Church hath no faith but fancie no hope but presumption no charitie but lust no God but an Idoll The foes of Dauid were set on fire and who greater incendiaries then the Papists Their chiefe Logicke in their conference was a fagot for the heretike delighting so much in fire worke that they burned Gods people by the dozen as at o Fox Mart. fol. 1738. Stratford the Bow neere London and bound them in chaines by the score as at p Jdem ibid. fol. 1389. Colchester in the bloodie daies of Queene Mary Nay their intent was on the fifth of Nouember in the yeere 1605. to burne and that at one fire by the hundreds and those not the meanest of the people but the very principals of our Church Common-wealth euen the most meeke King himselfe together with his noble consort and all their royall issue This Powder-plot was so transcendent in villanie that I may well vse the words of q Deut. 4.32 Moses Aske of the daies of old that haue been before you since the day that God created man on earth and enquire from the one end of heauen to the other if there came to passe such a thing as this or whether any such like thing hath been heard And answere may be giuen out of the 19. chapter of Iudges at the 30. verse There was no such thing done or seene since the time that the childrē of Israel came vp from the land of Egypt vnto this day The like was neuer done nor heard of in Israel nor thoroughout the world since the beginning To speake with r Habacuc 1.5 Habacuc Behold a worke wrought in your daies you will not beleeue it when it shall be told you Shall I call it a worke done no beloued as a reuerend father of our Church it was the worke of the Lord that it was not done The snare was broken and wee deliuered and they fell into the pit who digged it for vs. A worke of so great might and mercie that it ought to be had in a perpetuall remembrance ſ Exech 24.2 Sonne of man write thee the name of the day euen of the same day for the King of Babel set himselfe against Hierusalem this same day The fifth of Nouember is the day wherein we were deliuered from the Babylonish and Romish tyrannie let vs be glad and reioyce therein and sing as Dauid in the second part of this Hymne O God my heart is fixed my heart is fixed I will sing and giue praise c. PSALME 111. I will giue thankes vnto the Lord with my whole heart secretly among the faithfull and in the congregation THis Hymne may be parted into three portions 1. A protestation of King Dauid in the first verse that hee will in his owne person hereby giuing all his subiects a good t Mollerus example praise the Lord I will giue thankes and that not u Tileman Caluine Agellius hypocritically with his mouth and lips only but with my heart and that not with a x Hosea 10.2 diuided heart or a peece but with my whole heart and that both in the secret assemblies of the faithfull and in the publique congregation y Bellarmine Or I will giue thankes secretlie for the satisfaction of mine owne conscience and in the congregation openly for the further edification of my brethren 2. An enumeration of Gods admirable blessings conferred vpon the whole world in general Vpon his Church in more particular as the z Caluine ground and matter of his praise from the second verse to the tenth The workes of the Lord are great his workes of creation and workes of redemption are worthie to be praised and had in honour His workes of creation a Strigellius Turrecremat as the making of all things of nothing and the preseruing of the same frō the beginning in a most excellent beautie His workes of redemption as Christs incarnation passion resurrection ascension all which our mercifull and gracious Lord hath so done that they ought to be had in remembrance Here then obserue the reason why the Church allotted this Hymne to be read on Easter day the redemption of Israel out of Egypt is a plaine b Bucer figure of our deliuerance by Christ out of the hands of all our spirituall enemies and their c 1. Cor. 5.7 Passe-ouer and d 1. Cor. 10.3 Manna which is implied heere vers 5 is a type of our spirituall eating and drinking at the Lords table which is enioyned vs at Easter aboue al other times in the yeere 3. A conclusion at the 10. verse containing a Rule Propoūded The feare of the Lord is the beginning of wisedome e Agellius Bellarmine Expounded A good vnderstanding haue all they that doe thereafter f Wilcox Reason The praise of it endureth for euer Concerning the two former parts I haue written g See notes on 89. Psalme sermon on Gunpowder treason day heretofore much and I shall haue iust occasion h In Psal 113 118 145 hereafter also to say more My purpose for the present is to begin at the Psalmes end The feare of the Lord is the beginning of wisedome c. The which Epiphonema concludes the Prophets whole discourse touching the praise of God as if he should haue said seeing the works of the Lord are so great so worthie to be praised and had in honour so marueilous and memorable that they deserue the seeking out i Arnobius Mollerus seeing his name is so reuerend and holy doubtlesse the feare of the Lord is the beginning of wisedome and the praise of it endureth for euer k Melancthon To feare God is to beleeue in him to loue him to put our trust in him to giue him thankes and in all our actions and passions to bee ruled according to his holie lawes In a word to feare God as the l Ecclesiastes 12.13 wise man teacheth is our whole dutie concerning offices of pietie toward God pitie toward our neighbors For the word beginning signifieth here not onely principium but also
men in the next rewarded amongst Saints and Angels in the kingdome of glory PSALME 113. Praise the Lord ye seruants O praise the name of the Lord. THis Hymne as both Text and Title tell vs in the very beginning is an exhortation to praise the Lord wherein 3. poynts are chiefly regardable quis who ye seruants quomodo how With all praise vers 1. Praise the Lord O praise the name of the Lord. At all times vers 2. from this time forth for euermore In all places vers 3. from the rising vp of the Sunne to the going downe of the same quapropter why for his Infinite power vers 4. Admirable prouidence both in Heauen Earth and that in Publique weales vers 6.7 Priuate families vers 8. The Prophet exhorts c Caluin all people to praise the Lord Young men and maydens old men and Children praise the name of the Lord Psalm 148.12 More specially Gods people which haue tasted of his goodnesse more then other as hauing his d Psal 147.19 statutes and ordinances and couenants and promises and seruice Rom. 9.4 e Wilcox most chiefly the Leuites and Priests as being appointed by the Lord for leaders and guides vnto the rest his seruants after a more special manner as it were in ordinarie All men owe this dutie to God as being the f Psal 95.6 workmanship of his hands Christians aboue other men as being the g Psal 100.2 sheep of his pasture Preachers of the Word aboue other Christians as being h Ephes 4.11 pastors of his sheepe and so consequently paternes in word in conuersation in loue in spirit in faith in purenes 1. Tim. 4.12 Yea but how must almightie God be praised for as not euery one that saith vnto the worlds Sauiour i Matth. 7.21 Lord Lord shall enter into the kingdome of heauen k Basil Chrysost Euthym. so not euery one that hath in his mouth a bare the Lord be praised is a praiser of the Lord but he which is euer readie to suffer and doe the will of his Master and maker God is to be praised in thought and word and deede 1. Cor. 6.20 Glorifie God in your bodie and in your spirit The Lord as being high aboue all heathens and glorious aboue all heauens is blessed euer in himselfe but that hee may be blessed of other let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Matth. 5.16 A leaud life doth occasion enemies of pietie to reuile the Gospell and to blaspheme God Rom. 2.24 but honest behauiour on the contrarie to praise God in the day of visitation 1. Pet. 2.12 In one word l Tileman he doth praise God most who liueth best The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin pueri may bee taken for children as well as seruants And therefore the translation of the Psalmes in meter aptly Ye children which doe serue the Lord. There is betweene little children and seruants so great affinitie that in Greeke and Latin seruants are called children and children seruants according to that of m Galat. 4.1 Paul The heire as long as hee is a childe differeth nothing from a seruant And so the translators in vsing the word pueri though aude in Hebrew properly signifieth a seruant n Placidus Bellarmine Dr. Incognitus insinuate that we should be like to little children in seruing of the Lord that is simple meeke pure Praise the Lord O praise the name of the Lord The doubling and tripling of this exhortation is to whet our o Caluine dulnesse and coldnes in executing this office p Placidus to shew that God is to be praised with an earnest affection and zeale For albeit Gods praise be the Christians Alpha and Omega the first and the last thing required at our hands as well in death as life yet such is our negligence that we neede q Esay 28.10 precept vpon precept and line vnto line to put vs in minde of our dutie Or this exhortation is doubled r Wilcox to shew that God alone is worthie al praise the kingdom is his and therfore the glorie frō him is all power therfore to him is due all praise And that not only for a little while but from this time foorth for euermore For the seruants of the Lord are to sing his praises in this life to the worlds end and in the next life world without end See before Psal 89. And as the Lord is to be praised at all times so likewise in all places from the rising vp of the Sunne vnto the going downe of the same ſ Bonauent Mollerus that is in and thorough all the world t Wilcox for he puts the two chiefe parts of the world for the whole world because these two quarters of East and West are most inhabited Many Christian Interpretors and some Doctors of the u Kimchi apud Genebrard in loc Iewes vnderstand this of our Lord Christ whose kingdome is without either limits or end Without limits as hauing x Psal 2.8 the heathen for his inheritance and the vttermost parts of the world for his possession his y Malac. 1.11 name is great among the Gentiles and incense shall be offered vnto him in euery place The which is all one with our text the Lords name be praised from the rising of the Sunne to the going downe of the same Without end for God the Father said vnto God the Sonne z Psal 110.1 sit thou on my right hand vntill I make thine enemies thy footstoole a Psal 89.35 His seate is like as the Sunne he shall stand fast for euermore like the faithfull witnes in heauen Yea though heauen be b Iob. 14.2 no more but perish and waxe old as doth a garment yet he is c Heb. 1.12 euer the same and his yeeres doe not faile The which is answerable to the words of our Prophet here Blessed be the name of the Lord from this time foorth for euermore The Lord is high aboue all heathen The most High deserues to be most honoured but the Lord is high aboue all heathen and his glorie aboue the heauen Ergo worthie to be praised more then all either Princes or people The greatest of all creatures in heauen is an Angell and the greatest of all men on earth is an Emperour but the Lord is greater then both as being their maker d Acts. 17.28 in whom they liue and moue and haue their being Higher then all Heathen infinitly greater then Alexander the Great Pompei the Great Mahumet the Great Higher then all Heauens ayrie where feathered fowles are for he e Psal 18.10 flyeth vpon the wings of the winde and f Psal 68.4 rideth vpon the cloudes as vpon an horse Higher then Heauens glorious where blessed soules are for the heauen of heauens is but his seate where hee reigneth a g Psal
true Christians all of vs are by nature barren of goodnesse conceiued and borne in sinne not able to thinke a good thought 2. Cor. 3.5 but the father of lights and mercies maketh vs fruitfull and abundant alwaies in the worke of the Lord 1. Cor. 15.58 he giueth vs grace to be fathers and mothers of many good deedes i Ambros de interpell libr. 2. cap. 4. Idem Dr. Incognitus in loc in Psalm 102.17 which are our children and best heires eternizing our name for euer PSALME 114. When Israel came out of Aegypt and the house of Iacob from among the strange people c. THere bee two chiefe parts of this Psalme the 1. A description of Israels admirable deliuerance out of Aegypt in the foure former verses 2. A dialogue betweene the Prophet and the Creatures about the same deliuerance in the foure latter verses In the deliueraÌ„ce note 1. The parties deliuered Israel and the house of Iacob being Gods Sanctuarie Seigniorie 2. The perill out of which they were deliuered and k Chrysost Mollerus that was 1. Bondage 2. Bondage among strangers in Aegypt 3. Bondage among such strangers as were cruell a barbarous people 3. The manner how they were deliuered not by meanes ordinarie but miracles extraordinarie wrought on the Water vers 3. The Sea saw that and fled Iordaine was driuen backe Land verse 4. The Mountaines skipped like Rammes c. In the dialogue two poynts are to be considered 1. A question What ayleth thee O thou Sea c. Verse 5.6 2. An l Vatablus Tremellius Bellarmine answere Tremble thou earth c. Or as m Vulgar latine English-Geneua other translations The earth trembled at the presence of the Lord c. When Israel The n Bellarmine latter clause doth expounde the former Israel that is the house of Iacob for this holy Patriarke had two names first Iacob that signifieth a supplantor Gen. 25.26 and then Israel that is one which hath power with God Gen. 32.28 teaching vs hereby saith o In loc Hierome as we haue receiued grace to supplant vice that wee may preuaile with God and see him according to that of p Matth. 5.8 Christ Blessed are the pure in heart for they shall see God As q Gen. 25.22 Iacob and Esau stroue together in their mother Rebeccaes wombe so the r Galat. 5.17 flesh in man lusteth against the spirit and the spirit against the flesh If wee play Iacobs part in supplanting sinne which is a red and a rough Esau we shall assuredly gaine the blessing of our heauenly Father By Iacobs house then is meant his Å¿ Euthym. Genebrard posteritie the children of Israel of whom it is reported by Moses Deut. 10.22 Thy fathers went downe into Aegypt with seuentie persons and now the Lord thy God hath made thee as the starres of the heauen in multitude These people were Gods sanctification and dominion t Geneua gloss that is witnesses of his holy Maiestie in adopting them and of his mightie power in deliuering them u Melancth in loc or his sanctification as hauing his holy Priests to gouerne them in the poynts of pietie and dominion as hauing godly Magistrates ordained from aboue to rule them in matters of policie or his sanctuarie x both actiuely because sanctifying him y Genebrardus Iacobus de Valentia and passiuely because sanctified of him It is true that God as being euer the most holy so well as the most high cannot bee magnified and hallowed in respect of himselfe but in respect of y Caluin in loc other onely For God is sanctified of his seruants as wisdome is said to bee iustified of her children Luke 7.35 that is acknowledged and declared to be iust according to that of the Lord by the mouth of his holy z Ezech. 38.23 Prophet Thus will I bee magnified and sanctified and knowne in the eies of many Nations and they shall know that I am the Lord. Wherefore let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Againe Iuda was his Sanctuary a Bucer Agellius Râ—b Stephanus because sanctified of him adopted his holy heritage chosen a peculiar and a precious people to himselfe b Deut. 7.6 aboue all Nations in the world I haue carried you said the c Exod. 19.4 Lord vpon Eagles wings and haue brought you vnto me that ye might be my chiefe treasure aboue all people though all the earth bee mine consecrated and hallowed to my worship as holy Temples and Sanctuaries in whome I may rule for so the latter clause may well d Bellarmine explaine the former Iuda was his Sanctuarie because his Dominion in whom he e Chrysost Euthym. Bucer reigned as a king by his lawes and spirit And therefore when Israel asked a king of the Lord to iudge them he said to f 1. Sam. 8.7 Samuel they haue not reiected thee but they haue reiected me that I should not reign ouer them According to this exposition Israel is termed Ex. 19.6 a kingdome of Priests or as S. g 1. Pet. 2.9 Peter hath it a royal Priesthood royall as being his Seigniory Priesthood as being his Sanctuary For the beter vnderstanding of this phrase remeÌ„ber I pra'y that there be two kinds of kingdomes in holy Scripture the kingdome of darknes h Coloss 1.13 which is the kingdome of the deuill and the kingdome of heauen which is the kingdome of God When all had sinned in Adam it pleased the Lord out of his vnsearchable Iustice to lay this heauy punishment on all his posteritie that seeing they could not be content to be subiect to their creator they should become vassals vnder Satans tyraÌ„ny so that all men are now by nature the Children of i Ephes 2.3 wrath and k Ephes 6.12 the Prince of darkenesse ruleth in their hearts vntill Christ the l Luke 11.22 strong man commeth and bindeth him and m Iohn 12.31 casteth him out and so bringeth all his elect out of darkenesse into maruailous light 1. Pet. 2.9 Blind ignorant people cannot abide this doctrine they spit at the very naming of the deuill and say that they defie him and all his euen with all their heart and soule and minde Yet whereas they liue still in ignorance and impiety which are the two maine pillers of Satans kingdome they make plaine proofe that they be Children of the n Luke 16.9 world Children of o Coloss 3.6 disobedience Children of p Hosea 10.9 iniquitie Children of q 1. Sam. 26.16 death Children of the r Iohn 8.44 deuill Children of Å¿ Iohn 17.2 perdition Children of t Mat. 23.15 hell Israel is Gods dominion and Iuda Gods sanctuary but Aegipt and Babylon and other parts and persons of the world liuing in sinne without repentance what are they but the suburbes of hell and as it were the
and scourge vs for our benefit Saint a 2. Cor. 12.8 Paul desired thrice to be deliuered from the buffeting of the flesh and not heard that Gods power might be made perfit thorough weakenesse And so the Lord tooke not from Lazarus his sicknesse and pouertie that hee might crowne him with a greater mercy commanding his b Luke 16.22 Angels to carrie him into the bosome of Abraham And so he suffers his seruants to be tempted and tried with imprisonment and losses and crosses for their good in this respect he is tearmed the God of all consolation 2. Cor. 1.3 of all as knowing how to comfort vs in all our tribulation a present helpe in euery kinde of trouble Nothing in the world can doe this and therefore c Iob. 16.2 Iob said to his acquaintance who could not vnderstand his griefe aright miserable comforters are ye all Againe God is the God of all comfort in that he comforts his children so fully that it is a ioyfull thing for them to bee sometimes in affliction For as the sufferings of Christ abound in them euen so their consolation aboundeth thorough Christ 2. Cor. 1.5 Touching the length of his mercy Dauid saith it endureth for euer as his mercy compasseth vs about d Psalm 32.11 on euery side so likewise at euery season it continueth vnto our end and in the end yea further in that other life which is without end his mercies are from euerlasting to euerlasting that is from euerlasting predestination to euerlasting glorification His mercies in forgiuing our offences and in couering all our sinnes are exceeding long the Lord saith our Prophet is e Psalm 103.8 full of compassion and mercie long suffering and of great goodnesse For though impenitent sinners prouoke him euery day walking in their owne waies and committing all vncleanesse euen with greedinesse yet he neuerthelesse affoords his good things in f Acts 14.17 giuing them raine and fruitfull seasons and filling their hearts with foode and gladnesse his mercie doth exceede their malice being patient toward them and desiring that none should perish but that all should come to repentance 2. Pet. 3.9 Hee maketh as though hee sawe not the sinnes of men because they should amend Wised 11.20 Christ aduiseth vs Mat. 18.22 to forgiue one another not onely seauen times but also seuenty times seuen times and Luke 6.36 to be mercifull as our Father in heauen is mercifull insinuating hereby that God is infinitely mercifull vnto sinners euen to great sinners which owe his Iustice tenne thousand talents Concerning the depth of his mercy loue is seene in our Sayings Doings Sufferings Loue superficiall is in word onely that which is operatiue manifesting it selfe in deedes is deepe but the profoundest of all is in suffering for another Now the Lord hath abundantly shewed his mercies in all these First in his word written and preached written g Macab 12.9 For wee haue the holy Bookes in our hands for comfort and whatsoeuer things are written afore time were written for our learning that we through patience and comfort of the Scriptures might haue hope Rom. 15.4 By his word preached for the Ministers of the Gospel as h 2. Cor. 5.20 Ambassadors entreate you to be reconciled vnto him vnto them is committed the word of reconciliaton and peace they be the i 1. Cor. 4.1 disposers of his mysteries and messengers of his mercies it is their duty to binde vp the broken hearted And therefore Dauid saith in the 85. Psalme verse 8. I will hearken what the Lord will say concerning me for he shall speake peace to his people Secondly God sheweth his mercy toward vs in his doings in k Psalm 103.4 sauing our life from destruction and in crowning vs with his louing kindnesse But as loue is seene in deedes more then in words so more in suffering then in doing and of all suffering death is most terrible and of all deaths a violent and of all violent deaths hanging vpon the Crosse is most hatefull and shamefull yet God so loued the world that he gaue his onely begotten Sonne to dye for our sins on the Crosse Doubtlesse one wil scarce dye for a righteous man but yet for a good man it may be saith l Rom. 5.7 Paul that one dare dye but he setteth out his loue toward vs seeing that while we were yet sinners and his enemies Christ dyed for vs. Lastly for the height of his mercy the depth appeareth in it's effects but the height by the cause moouing to mercy which is exalted aboue the Heauens according to that of Dauid m Psalm 36.5 In Coelo misericordia tua Domine Men vse to pitie their seruants in respect of their owne commoditie the which is the lowest degree of mercy for euery man if he be not a foole pittieth his very n Prouerb 12.10 beast Other pitie men in regard of friendship and alliance which is an higher degree of mercy Some shew pitie to men in that they be men not onely flesh of our flesh and bone of our bone but also created according to Gods owne likenesse and similitude which is among vs the highest degree of mercy Now God takes pitie on all things as being his Creatures on men especially being created after his owne Image but on true Christians principally being the Sonnes and heires of his kingdome If any shall aske what cause moued him to make the world to create man after his owne likenes to iustifie sinners and adopt vs for his children it is nothing else but his meere mercy that endureth for euer He loued vs when we would not yea when wee could not loue him and he continueth his goodnes not in respect of his owne benefite for hee needes not our helpe but onely for our good The Lord is gracious because gracious And therefore the blessed Angels aptly diuided their Christmasse Caroll into two parts o Luke 2.14 Glory to God on high and on earth peace God hath indeed all the glory but we reape the good of his graciousnes and mercie that endureth for euer I called vpon the Lord Hitherto King Dauid concerning the graciousnesse of God in generall He comes now to treate of his mercy toward himselfe in particular the which is applyed by Diuines vnto the p Augustine Mollerus Church and q Caluin Placidus Tileman Agellius Christ himselfe who was in his Passion heard at large and in his Resurrection he saw his desire vpon his enemies The pith of all which is summarily comprised in the 24. verse This is the day which the Lord hath made let vs reioyce and bee glad in it In which obserue 1. What day is meant by this day 2. How the Lord is said to haue made this day more then other daies 3. Why we should in this day so made reioyce and be glad For the first r Bucer Caluin Mollerus litterally this ought to be referred vnto the solemne day wherein Israel